An ardent treatise for the Dignity of Man, which elevates Humanism to a truly Christian level, making this writing as pertinent today as it was in the Fifteenth Century.

    Now he returns with a beautiful, haunting novel about the family we love and the chances we miss.For One More Day is the story of a mother and a son, and a relationship that covers a lifetime and beyond. It explores the question: What would you do if you could spend one more day with a lost loved one? As a child, Charley "Chick" Benetto was told by his father, "You can be a mama's boy or a daddy's boy, but you can't be both." So he chooses his father, only to see the man disappear when Charley is on the verge of adolescence. Decades later, Charley is a broken man. His life has been crumbled by alcohol and regret. He loses his job. He leaves his family. He hits bottom after discovering his only daughter has shut him out of her wedding. And he decides to take his own life.He makes a midnight ride to his small hometown, with plans to do himself in. But upon failing even to do that, he staggers back to his old house, only to make an astonishing discovery. His mother, who died eight years earlier, is still living there, and welcomes him home as if nothing ever happened..What follows is the one "ordinary" day so many of us yearn for, a chance to make good with a lost parent, to explain the family secrets, and to seek forgiveness. Somewhere between this life and the next, Charley learns the astonishing things he never knew about his mother and her sacrifices. And he tries, with her tender guidance, to put the crumbled pieces of his life back together.Through Albom's inspiring characters and masterful storytelling, readers will newly appreciate those whom they love and may have thought they'd lost in their own lives. For One More Day is a book for anyone in a family, and will be cherished by Albom's millions of fans worldwide.

    Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it.In Homo Sacer, Agamben aims to connect the problem of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault’s fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle’s notion of man as a political animal, and throughout the history of Western thinking about sovereignty (whether of the king or the state), a notion of sovereignty as power over “life” is implicit.The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt’s idea of the sovereign’s status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective “naked life” of all individuals.

    In 1971, at the height of the Vietnam War and at a time of great political and social instability, two of the world's leading intellectuals, Noam Chomsky and Michel Foucault, were invited by Dutch philosopher Fons Edlers to debate an age-old question: is there such a thing as "innate" human nature independent of our experiences and external influences? The resulting dialogue is one of the most original, provocative, and spontaneous exchanges to have occurred between contemporary philosophers, and above all serves as a concise introduction to their basic theories. What begins as a philosophical argument rooted in linguistics (Chomsky) and the theory of knowledge (Foucault), soon evolves into a broader discussion encompassing a wide range of topics, from science, history, and behaviorism to creativity, freedom, and the struggle for justice in the realm of politics. In addition to the debate itself, this volume features a newly written introduction by noted Foucault scholar John Rajchman and includes additional text by Noam Chomsky.

    It is more powerful than the Mafia or the military. It has global catastrophic effects and can be found anywhere from the world's most powerful boardrooms to your local pub. This is the immensely powerful force of human stupidity.Seeing the shambolic state of human affairs, and sensing the dark force at work behind it, Carlo M. Cipolla, the late, noted professor of economic history at the University of California, Berkeley, created a vitally important economic model that would allow us to detect, know, and neutralize this threat: The Basic Laws of Human Stupidity.If you've ever found yourself despairing at the ubiquity of stupidity among even the most 'intellectual' of people, then this hilarious, timely, and slightly alarming little book is for you. Arm yourself in the face of baffling political realities, unreasonable colleagues, or the unbridled misery of Christmas day with the in-laws with the first and only economic model for stupidity."Cipolla's subtle tongue-in-cheek humor made this book an underground classic in Italy. Today, under current worldwide political trends, it reads more like black humor. Keep in mind: reliable statistical data shows that 98% of the people seriously believe that they are far less stupid than the average." --Carlo Rovelli, author of Seven Brief Lessons on Physics

    Chesterton starts with in this classic exploration of human history. Responding to the evolutionary materialism of his contemporary (and antagonist) H.G. Wells, Chesterton in this work affirms human uniqueness and the unique message of the Christian faith. Writing in a time when social Darwinism was rampant, Chesterton instead argued that the idea that society has been steadily progressing from a state of primitivism and barbarity towards civilization is simply and flatly inaccurate. "Barbarism and civilization were not successive stages in the progress of the world," he affirms, with arguments drawn from the histories of both Egypt and Babylon. As always with Chesterton, there is in this analysis something (as he said of Blake) "very plain and emphatic." He sees in Christianity a rare blending of philosophy and mythology, or reason and story, which satisfies both the mind and the heart. On both levels it rings true. As he puts it, "in answer to the historical query of why it was accepted, and is accepted, I answer for millions of others in my reply; because it fits the lock; because it is like life." Here, as so often in Chesterton, we sense a lived, awakened faith. All that he writes derives from a keen intellect guided by the heart's own knowledge.

    From moral ethics to the philosophies of religions, The Philosophy Book sheds a light on the famous ideas and thinkers from the ancient world through the present day. Including theories from Pythagoras to Voltaire and Mary Wollstonecraft to Noam Chomsky, The Philosophy Book offers anyone with an interest in philosophy an essential resource to the great philosophers and the views that have shaped our society.

    Having no permanent bonds, the denizen of our liquid modern society must tie whatever bonds they can to engage with others, using their own wits, skill and dedication. But none of these bonds are guaranteed to last. Moreover, they must be tied loosely so that they can be untied again, quickly and as effortlessly as possible, when circumstances change - as they surely will in our liquid modern society, over and over again. The uncanny frailty of human bonds, the feeling of insecurity that frailty inspires, and the conflicting desires to tighten the bonds yet keep them loose, are the principal themes of this important new book by Zygmunt Bauman, one of the most original and influential social thinkers of our time. It will be of great interest to students and scholars in sociology and in the social sciences and humanities generally, and it will appeal to anyone interested in the changing nature of human relationships.

    He eviscerates the major arguments for religion, and demonstrates the supreme improbability of a supreme being. He shows how religion fuels war, foments bigotry, and abuses children, buttressing his points with historical and contemporary evidence.The God Delusion makes a compelling case that belief in God is not just wrong, but potentially deadly. It also offers exhilarating insight into the advantages of atheism to the individual and society, not the least of which is a clearer, truer appreciation of the universe's wonders than any faith could ever muster.

    Many definitions of postmodernism focus on its nature as the aftermath of the modern industrial age when technology developed. This book extends that analysis to postmodernism by looking at the status of science, technology, and the arts, the significance of technocracy, and the way the flow of information is controlled in the Western world.

    At the heart of his ever-relevant inquiry is the inescapable conflict in the West between marriage and passion—the first associated with social and religious responsiblity and the second with anarchic, unappeasable love as celebrated by the troubadours of medieval Provence. These early poets, according to de Rougemont, spoke the words of an Eros-centered theology, and it was through this "heresy" that a European vocabulary of mysticism flourished and that Western literature took on a new direction.Bringing together historical, religious, philosophical, and cultural dimensions, the author traces the evolution of Western romantic love from its literary beginnings as an awe-inspiring secret to its commercialization in the cinema. He seeks to restore the myth of love to its original integrity and concludes with a philosophical perspective on modern marriage.

    In the end, Myshkin’s honesty, goodness, and integrity are shown to be unequal to the moral emptiness of those around him. In her revision of the Garnett translation, Anna Brailovsky has corrected inaccuracies wrought by Garnett’s drastic anglicization of the novel, restoring as much as possible the syntactical structure of the original story.

    In Neither Here nor There he brings his unique brand of humour to bear on Europe as he shoulders his backpack, keeps a tight hold on his wallet, and journeys from Hammerfest, the northernmost town on the continent, to Istanbul on the cusp of Asia. Fluent in, oh, at least one language, he retraces his travels as a student twenty years before.Whether braving the homicidal motorist of Paris, being robbed by gypsies in Florence, attempting not to order tripe and eyeballs in a German restaurant, window-shopping in the sex shops of the Reeperbahn or disputing his hotel bill in Copenhagen, Bryson takes in the sights, dissects the culture and illuminates each place and person with his hilariously caustic observations. He even goes to Liechtenstein.

    Nazi Germany. The country is holding its breath. Death has never been busier, and will be busier still.By her brother's graveside, Liesel's life is changed when she picks up a single object, partially hidden in the snow. It is The Gravedigger's Handbook, left behind there by accident, and it is her first act of book thievery. So begins a love affair with books and words, as Liesel, with the help of her accordian-playing foster father, learns to read. Soon she is stealing books from Nazi book-burnings, the mayor's wife's library, wherever there are books to be found.But these are dangerous times. When Liesel's foster family hides a Jew in their basement, Liesel's world is both opened up, and closed down.In superbly crafted writing that burns with intensity, award-winning author Markus Zusak has given us one of the most enduring stories of our time.(Note: this title was not published as YA fiction)

    First published in English by Duquesne in 1969, this has become one of the classics of modern philosophy. Fully indexed.